Communion with the Father - Part III
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Chapter II.
That the saints have this communion distinctly with the Father, Son, and
Spirit, 1 John v. 7 opened to this purpose; also, 1 Cor. xii. 4–6, Eph. ii.
18 — Father and Son mentioned jointly in this communion; the Father solely,
the Son also, and the Holy Ghost singly — The saints’ respective reward in
all worship to each person manifested — Faith in the Father, John v. 9, 10;
and love towards him, 1 John ii. 15, Mal. i. 6 — So in prayer and praise —
It is so likewise with the Son, John xiv. 1 — Of our communion with the Holy
Ghost — The truth farther confirmed.
That the saints have communion with God, and what communion in general is,
was declared in the first chapter. The manner how this communion is carried
on, and the matter wherein it doth consist, comes next under consideration.
For the first, in respect of the distinct persons of the Godhead with whom
they have this fellowship, it is either distinct and peculiar, or else
obtained and exercised jointly and in common. That the saints have distinct
communion with the Father, and the Son, and the Holy Spirit (that is,
distinctly with the Father, and distinctly with the Son, and distinctly with
the Holy Spirit), and in what the peculiar appropriation of this distinct
communion unto the several persons doth consist, must, in the first place,
be made manifest. [16]
1 John v. 7, the apostle tells us, â€oeThere are three that bear record in
heaven, the Father, the Word, and the Holy Ghost.â€ı In heaven they are, and
bear witness to us. And what is it that they bear witness unto? Unto the
sonship of Christ, and the salvation of believers in his blood. Of the
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carrying on of that, both by blood and water, justification and
sanctification, is he there treating. Now, how do they bear witness
hereunto? even as three, as three distinct witnesses. When God witnesseth
concerning our salvation, surely it is incumbent on us to receive his
testimony. And as he beareth witness, so are we to receive it. Now this is
done distinctly. The Father beareth witness, the Son beareth witness, and
the Holy Spirit beareth witness; for they are three distinct witnesses. So,
then, are we to receive their several testimonies: and in doing so we have
communion with them severally; for in this giving and receiving of testimony
consists no small part of our fellowship with God. Wherein their distinct
witnessing consists will be afterward declared.
1 Cor. xii. 4–6, the apostle, speaking of the distribution of gifts and
graces unto the saints, ascribes them distinctly, in respect of the fountain
of their communication, unto the distinct persons. â€oeThere are diversities of
gifts, but the same Spirit,â€ı [17] — â€oethat one and the self-same Spirit;â€ı
that is, the Holy Ghost, verse 11. â€oeAnd there are differences of
administrations, but the same Lord,â€ı the same Lord Jesus, verse 5. â€oeAnd
there are diversities of operations, but it is the same God,â€ı etc., even the
Father, Eph. iv. 6. So graces and gifts are bestowed, and so are they
received.
And not only in the emanation of grace from God, and the illapses of the
Spirit on us, but also in all our approaches unto God, is the same
distinction observed. [18] â€oeFor through Christ we have access by one Spirit
unto the Father,â€ı Eph. ii. 18. Our access unto God (wherein we have
communion with him) is dia Christou, â€oethrough Christ,â€ı en Pneumati, â€oein the
Spirit,â€ı and pros ton Patera, â€oeunto the Father;â€ı — the persons being here
considered as engaged distinctly unto the accomplishment of the counsel of
the will of God revealed in the gospel.
Sometimes, indeed, there is express mention made only of the Father and the
Son, 1 John i. 3, â€oeOur fellowship is with the Father, and with his Son Jesus
Christ.â€ı The particle â€oeandâ€ı is both distinguishing and uniting. Also John
xiv. 23, â€oeIf a man love me, he will keep my words: and my Father will love
him, and we will come unto him, and make our abode with him.â€ı It is in this
communion wherein Father and Son do make their abode with the soul.
Sometimes the Son only is spoken of, as to this purpose. 1 Cor. i. 9, â€oeGod
is faithful, by whom ye were called unto the fellowship of his Son Jesus
Christ our Lord.â€ı And, Rev. iii. 20, â€oeIf any man hear my voice, and open the
door, I will come in to him, and will sup with him, and he with me;â€ı — of
which place afterward.
Sometimes the Spirit alone is mentioned. 2 Cor. xiii. 14, â€oeThe grace of the
Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost
be with you all.â€ı This distinct communion, then, of the saints with the
Father, Son, and Spirit, is very plain in the Scripture; but yet it may
admit of farther demonstration. Only this caution I must lay in
beforehand:— whatever is affirmed in the pursuit of this truth, it is done
with relation to the explanation ensuing, in the beginning of the next
chapter.
The way and means, then, on the part of the saints, whereby in Christ they
enjoy communion with God, are all the spiritual and holy actings [19] and
outgoings of their souls in those graces, and by those ways, wherein both
the moral and instituted worship of God doth consist. Faith, love, trust,
joy, etc., are the natural or moral worship of God, whereby those in whom
they are have communion with him. Now, these are either immediately acted on
God, and not tied to any ways or means outwardly manifesting themselves; or
else they are farther drawn forth, in solemn prayer and praises, according
unto that way which he hath appointed. That the Scripture doth distinctly
assign all these unto the Father, Son, and Spirit, — manifesting that the
saints do, in all of them, both as they are purely and nakedly moral, and as
farther clothed with instituted worship, respect each person respectively,
— is that which, to give light to the assertion in hand, I shall farther
declare by particular instances:—
1. For the Father. Faith, love, obedience, etc., are peculiarly and
distinctly yielded by the saints unto him; and he is peculiarly manifested
in those ways as acting peculiarly towards them: which should draw them
forth and stir them up thereunto. He gives testimony unto, and beareth
witness of, his Son, 1 John v. 9, â€oeThis is the witness of God which he hath
testified of his Son.â€ı In his bearing witness he is an object of belief.
When he gives testimony (which he doth as the Father, because he doth it of
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the Son) he is to he received in it by faith. And this is affirmed, verse
10, â€oeHe that believeth on the Son of God, hath the witness in himself.â€ı To
believe on the Son of God in this place, is to receive the Lord Christ as
the Son, the Son given unto us, [20] for all the ends of the Father’s love,
upon the credit of the Father’s testimony; and, therefore, therein is faith
immediately acted on the Father. So it follows in the next words, â€oehe that
believeth not Godâ€ı (that is, the Father, who bears witness to the Son) â€oehath
made him a liar.â€ı â€oeYe believe in God,â€ı saith our Saviour, John xiv. 1; that
is, the Father as such, for he adds, â€oeBelieve also in me;â€ı or, â€oeBelieve you
in God; believe also in me.â€ı God, as the prima Veritas, upon whose authority
is founded, and whereunto all divine faith is ultimately resolved, is not to
be considered hupostatikÅı s, as peculiarly expressive of any person, but
oudiÅı dÅı s, comprehending the whole Deity; which undividedly is the prime
object thereof. But in this particular it is the testimony and authority of
the Father (as such) therein, of which we speak, and whereupon faith is
distinctly fixed on him; — which, if it were not so, the Son could not add,
â€oeBelieve also in me.â€ı
The like also is said of love. 1 John ii. 15, â€oeIf any man love the world,
the love of the Father is not in him;â€ı that is, the love which we bear to
him, not that which we receive from him. The Father is here placed as the
object of our love, in opposition to the world, which takes up our
affections hē agapē tou Patros. The Father denotes the matter and object,
not the efficient cause, of the love inquired after. And this love of him as
a Father is that which he calls his â€oehonour,â€ı Mal. i. 6.
Farther: these graces as acted in prayer and praises, and as clothed with
instituted worship, are peculiarly directed unto him. â€oeYe call on the
Father,â€ı 1 Pet. i. 17. Eph. iii. 14, 15, â€oeFor this cause I bow my knees unto
the Father of our Lord Jesus Christ, of whom the whole family in heaven and
earth is named.â€ı Bowing the knee compriseth the whole worship of God, both
that which is moral, in the universal obedience he requireth, and those
peculiar ways of carrying it on which are by him appointed, Isa. xlv. 23,
â€oeUnto me,â€ı saith the Lord, â€oeevery knee shall bow, every tongue shall
swear.â€ı Which, verses 24, 25, he declareth to consist in their acknowledging
of him for righteousness and strength. Yea, it seems sometimes to comprehend
the orderly subjection of the whole creation unto his sovereignty. [21] In
this place of the apostle it hath a far more restrained acceptation, and is
but a figurative expression of prayer, taken from the most expressive bodily
posture to be used in that duty. This he farther manifests, Eph. iii. 16,
17, declaring at large what his aim was, and whereabout his thoughts were
exercised, in that bowing of his knees. The workings, then, of the Spirit of
grace in that duty are distinctly directed to the Father as such, as the
fountain of the Deity, and of all good things in Christ, — as the â€oeFather of
our Lord Jesus Christ.â€ı And therefore the same apostle doth, in another
place, expressly conjoin, and yet as expressly distinguish, the Father and
the Son in directing his supplications, 1 Thess. iii. 11, â€oeGod himself even
our Father, and our Lord Jesus Christ, direct our way unto you.â€ı The like
precedent, also, have you of thanksgiving, Eph. i. 3, 4, â€oeBlessed be the God
and Father of our Lord Jesus Christ,â€ı etc. I shall not add those very many
places wherein the several particulars [22] that do concur unto that whole
divine worship (not to be communicated unto any, by nature not God, without
idolatry) wherein the saints do hold communion with God, are distinctly
directed to the person of the Father.
2. It is so also in reference unto the Son. John xiv. 1, â€oeYe believe in
God,â€ı saith Christ, â€oebelieve also in me;â€ı — â€oeBelieve also, act faith
distinctly on me; faith divine, supernatural, — that faith whereby you
believe in God, that is, the Father. There is a believing of Christ, namely,
that he is the Son of God, the Saviour of the world. That is that whose
neglect our Saviour so threatened unto the Pharisees, John viii. 24, â€oeIf ye
believe not that I am he, ye shall die in your sins.â€ı In this sense faith is
not immediately fixed on the Son, being only an owning of him (that is, the
Christ to be the Son), by closing with the testimony of the Father
concerning him. But there is also a believing on him, called â€oeBelieving on
the name of the Son of God,â€ı 1 John v. 13; so also John ix. 36; — yea, the
distinct affixing of faith, affiance, and confidence on the Lord Jesus
Christ the Son of God, as the Son of God, is most frequently pressed. John
iii. 16, â€oeGodâ€ı (that is, the Father) â€oeso loved the world, … that whosoever
believeth in himâ€ı (that is, the Son) â€oeshould not perish.â€ı The Son, who is
given of the Father, is believed on. â€oeHe that believeth on him is not
condemned,â€ı verse 18. â€oeHe that believeth on the Son hath everlasting
life,â€ı verse 36. â€oeThis is the work of God, that ye believe on him whom he
hath sent,â€ı John vi. 29, 40; 1 John v. 10. The foundation of the whole is
laid, John v. 23, â€oeThat all men should honour the Son, even as they honour
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the Father. He that honoureth not the Son honoureth not the Father which
hath sent him.â€ı But of this honour and worship of the Son I have treated at
large elsewhere; [23] and shall not in general insist upon it again. For
love, I shall only add that solemn apostolical benediction, Eph. vi. 24,
â€oeGrace be with all them that love our Lord Jesus Christ in sincerity,â€ı —
that is, with divine love, the love of religious worship; which is the only
incorrupt love of the Lord Jesus.
Farther: that faith, hope, and love, acting themselves in all manner of
obedience and appointed worship, are peculiarly due from the saints, [24]
and distinctly directed unto the Son, is abundantly manifest from that
solemn doxology, Rev. i. 5, 6, â€oeUnto him that loved us, and washed us from
our sins in his own blood, and hath made us kings and priests unto God and
his Father; to him be glory and dominion for ever and ever. Amen.â€ı Which yet
is set forth with more glory, chap. v. 8, â€oeThe four living creatures, and
the four and twenty elders fell down before the Lamb, having every one of
them harps, and golden vials full of odours, which are the prayers of
saints:â€ı and verses 13, 14, â€oeEvery creature which is in heaven, and on the
earth, and under the earth, and such as are in the sea, and all that are in
them, heard I saying, blessing, and honour, and glory, and power, be unto
him that sitteth upon the throne, and unto the Lamb for ever and ever.â€ı The
Father and the Son (he that sits upon the throne, and the Lamb) are held out
jointly, yet distinctly, as the adequate object of all divine worship and
honour, for ever and ever. And therefore Stephen, in his solemn dying
invocation, fixeth his faith and hope distinctly on him, Acts vii. 59, 60,
â€oeLord Jesus, receive my spirit;â€ı and, â€oeLord, lay not this sin to their
charge;â€ı — for he knew that the Son of man had power to forgive sins also.
And this worship of the Lord Jesus, the apostle makes the discriminating
character of the saints, 1 Cor. i. 2, â€oeWith all,â€ı saith he, â€oethat in every
place call upon the name of Jesus Christ our Lord, both theirs and ours;â€ı
that is, with all the saints of God. And invocation generally comprises the
whole worship of God. [25] This, then, is the due of our Mediator, though as
God, as the Son, — not as Mediator.
3. Thus also is it in reference unto the Holy Spirit of grace. The closing
of the great sin of unbelief [26] is still described as an opposition unto,
and a resisting of that Holy Spirit. And you have distinct mention of the
love of the Spirit, Rom. xv. 30. The apostle also peculiarly directs his
supplication to him in that solemn benediction, 2 Cor. xiii. 14, â€oeThe grace
of the Lord Jesus Christ, and the love of God, and the communion of the Holy
Ghost, be with you all.â€ı And such benedictions are originally supplications.
He is likewise entitled unto all instituted worship, from the appointment of
the administration of baptism in his name, Matt. xxviii. 19. Of which things
more afterward.
Now, of the things which have been delivered this is the sum:— there is no
grace whereby our souls go forth unto God, no act of divine worship yielded
unto him, duty or obedience performed, but they are distinctly directed unto
Father, Son, and Spirit. Now, by these and such like ways as these, do we
hold communion with God; and therefore we have that communion distinctly, as
hath been described.
This also may farther appear, if we consider how distinctly the persons of
the Deity are revealed to act in the communication of those good things,
wherein the saints have communion with God. [27] As all the spiritual
ascendings of their souls are assigned unto them respectively, so all their
internal receiving of the communications of God unto them are held out in
such a distribution as points at distinct rises and fountains (though not of
being in themselves, yet) of dispensations unto us. Now this is declared two
ways:—
(1.) When the same thing is, at the same time, ascribed jointly and yet
distinctly to all the persons in the Deity, and respectively to each of
them. So are grace and peace, Rev. i. 4, 5, â€oeGrace be unto you, and peace,
from him which is, and which was, and which is to come; and from the seven
Spirits which are before his throne; and from Jesus Christ, who is the
faithful witness,â€ı etc. The seven Spirits before the throne, are the Holy
Spirit of God, considered as the perfect fountain of every perfect gift and
dispensation. All are here joined together, and yet all mentioned as
distinguished in their communication of grace and peace unto the saints.
â€oeGrace and peace be unto you, from the Father, and from,â€ı etc.
(2.) When the same thing is attributed severally and singly unto each
person. There is, indeed, no gracious influence from above, no illapse of
light, life, love, or grace upon our hearts, but proceedeth in such a
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dispensation. I shall give only one instance, which is very comprehensive,
and may be thought to comprise all other particulars; and this is teaching.
The teaching of God is the real communication of all and every particular
emanation from himself unto the saints whereof they are made partakers. That
promise, â€oeThey shall be all taught of God,â€ı inwraps in itself the whole
mystery of grace, as to its actual dispensation unto us, so far as we may be
made real possessors of it. Now this is assigned, —
[1.] Unto the Father. The accomplishment of that promise is peculiarly
referred to him, John vi. 45, â€oeIt is written in the prophets, And they shall
be all taught of God. Every man therefore that hath heard, and hath learned
of the Father, comes unto me.â€ı This teaching, whereby we are translated from
death unto life, brought unto Christ, unto a participation of life and love
in him, — it is of and from the Father: him we hear, of him we learn, [28]
by him are we brought unto union and communion with the Lord Jesus. This is
his drawing us, his begetting us anew of his own will, by his Spirit; and in
which work he employs the ministers of the gospel, Acts xxvi. 17, 18.
[2.] Unto the Son. The Father proclaims him from heaven to be the great
teacher, in that solemn charge to hear him, which came once [and] again from
the excellent glory: â€oeThis is my beloved Son; hear him.â€ı The whole of his
prophetical, and no small part of his kingly office, consists in this
teaching; herein is he said to draw men unto him, as the Father is said to
do in his teaching, John xii. 32; which he doth with such efficacy, that
â€oethe dead hear his voice and live.â€ı [29] The teaching of the Son is a
life-giving, a spirit-breathing teaching; — an effectual influence of light,
whereby he shines into darkness; a communication of life, quickening the
dead; an opening of blind eyes, and changing of hard hearts; a pouring out
of the Spirit, with all the fruits thereof. Hence he claims it as his
privilege to be the sole master, Matt. xxiii. 10, â€oeOne is your Master, even
Christ.â€ı
[3.] To the Spirit. John xiv. 26, â€oeThe Comforter, he shall teach you all
things.â€ı â€oeBut the anointing which ye have received,â€ı saith the apostle,
â€oeabideth in you, and ye need not that any man teach you: but as the same
anointing teacheth you of all things, and is truth, and is no lie, and even
as it hath taught you, ye shall abide in him,â€ı 1 John ii. 27. That teaching
unction which is not only true, but truth itself, is only the Holy Spirit of
God: so that he teacheth also; being given unto us â€oethat we might know the
things that are freely given to us of God,â€ı 1 Cor. ii. 12. I have chosen
this special instance because, as I told you, it is comprehensive, and
comprises in itself most of the particulars that might be annumerated, —
quickening, preserving, etc.
This, then, farther drives on the truth that lies under demonstration; there
being such a distinct communication of grace from the several persons of the
Deity, the saints must needs have distinct communion with them.
It remaineth only to intimate, in a word, wherein this distinction lies, and
what is the ground thereof. Now, this is, that the Father doth it by the way
of original authority; the Son by the way of communicating from a purchased
treasury; the Holy Spirit by the way of immediate efficacy.
1st. The Father communicates all grace by the way of original authority: He
quickeneth whom he will, John v. 21. â€oeOf his own will begat he us,â€ı James i.
18. Life-giving power is, in respect of original authority, invested in the
Father by the way of eminency; and therefore, in sending of the quickening
Spirit, Christ is said to do it from the Father, or the Father himself to do
it. â€oeBut the Comforter, which is the Holy Ghost, whom the Father will
send,â€ı John xiv. 26. â€oeBut when the Comforter is come, whom I will send unto
you from the Father,â€ı John xv. 26; — though he be also said to send him
himself, on another account, John xvi. 7.
2dly. The Son, by the way of making out a purchased treasury: â€oeOf his
fulness have all we received, and grace for grace,â€ı John i. 16. And whence
is this fulness? â€oeIt pleased the Father that in him should all fulness
dwell,â€ı Col. i. 19. And upon what account he hath the dispensation of that
fulness to him committed you may see, Phil. ii. 8–11. â€oeWhen thou shalt make
his soul an offering for sin, he shall prolong his days, and the pleasure of
the Lord shall prosper in his hand. He shall see of the travail of his soul,
and shall be satisfied: by his knowledge shall my righteous servant justify
many; for he shall bear their iniquities,â€ı Isa. liii. 10, 11. And with this
fulness he hath also authority for the communication of it, John v. 25–27;
Matt. xxviii. 18.
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3dly. The Spirit doth it by the way of immediate efficacy, Rom. viii. 11,
â€oeBut if the Spirit of him that raised up Jesus from the dead dwell in you,
he that raised up Christ from the dead shall also quicken your mortal bodies
by his Spirit that dwelleth in you.â€ı Here are all three comprised, with
their distinct concurrence unto our quickening. Here is the Father’s
authoritative quickening, — â€oeHe raised Christ from the dead, and he shall
quicken you;â€ı and the Son’s mediatory quickening, — for it is done in â€oethe
death of Christ;â€ı and the Spirit’s immediate efficacy, — â€oeHe shall do it by
the Spirit that dwelleth in you.â€ı He that desires to see this whole matter
farther explained, may consult what I have elsewhere written on this
subject. And thus is the distinct communion whereof we treat both proved and
demonstrated.
Chapter II.
That the saints have this communion distinctly with the Father, Son, and
Spirit, 1 John v. 7 opened to this purpose; also, 1 Cor. xii. 4–6, Eph. ii.
18 — Father and Son mentioned jointly in this communion; the Father solely,
the Son also, and the Holy Ghost singly — The saints’ respective reward in
all worship to each person manifested — Faith in the Father, John v. 9, 10;
and love towards him, 1 John ii. 15, Mal. i. 6 — So in prayer and praise —
It is so likewise with the Son, John xiv. 1 — Of our communion with the Holy
Ghost — The truth farther confirmed.
That the saints have communion with God, and what communion in general is,
was declared in the first chapter. The manner how this communion is carried
on, and the matter wherein it doth consist, comes next under consideration.
For the first, in respect of the distinct persons of the Godhead with whom
they have this fellowship, it is either distinct and peculiar, or else
obtained and exercised jointly and in common. That the saints have distinct
communion with the Father, and the Son, and the Holy Spirit (that is,
distinctly with the Father, and distinctly with the Son, and distinctly with
the Holy Spirit), and in what the peculiar appropriation of this distinct
communion unto the several persons doth consist, must, in the first place,
be made manifest. [16]
1 John v. 7, the apostle tells us, â€oeThere are three that bear record in
heaven, the Father, the Word, and the Holy Ghost.â€ı In heaven they are, and
bear witness to us. And what is it that they bear witness unto? Unto the
sonship of Christ, and the salvation of believers in his blood. Of the
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carrying on of that, both by blood and water, justification and
sanctification, is he there treating. Now, how do they bear witness
hereunto? even as three, as three distinct witnesses. When God witnesseth
concerning our salvation, surely it is incumbent on us to receive his
testimony. And as he beareth witness, so are we to receive it. Now this is
done distinctly. The Father beareth witness, the Son beareth witness, and
the Holy Spirit beareth witness; for they are three distinct witnesses. So,
then, are we to receive their several testimonies: and in doing so we have
communion with them severally; for in this giving and receiving of testimony
consists no small part of our fellowship with God. Wherein their distinct
witnessing consists will be afterward declared.
1 Cor. xii. 4–6, the apostle, speaking of the distribution of gifts and
graces unto the saints, ascribes them distinctly, in respect of the fountain
of their communication, unto the distinct persons. â€oeThere are diversities of
gifts, but the same Spirit,â€ı [17] — â€oethat one and the self-same Spirit;â€ı
that is, the Holy Ghost, verse 11. â€oeAnd there are differences of
administrations, but the same Lord,â€ı the same Lord Jesus, verse 5. â€oeAnd
there are diversities of operations, but it is the same God,â€ı etc., even the
Father, Eph. iv. 6. So graces and gifts are bestowed, and so are they
received.
And not only in the emanation of grace from God, and the illapses of the
Spirit on us, but also in all our approaches unto God, is the same
distinction observed. [18] â€oeFor through Christ we have access by one Spirit
unto the Father,â€ı Eph. ii. 18. Our access unto God (wherein we have
communion with him) is dia Christou, â€oethrough Christ,â€ı en Pneumati, â€oein the
Spirit,â€ı and pros ton Patera, â€oeunto the Father;â€ı — the persons being here
considered as engaged distinctly unto the accomplishment of the counsel of
the will of God revealed in the gospel.
Sometimes, indeed, there is express mention made only of the Father and the
Son, 1 John i. 3, â€oeOur fellowship is with the Father, and with his Son Jesus
Christ.â€ı The particle â€oeandâ€ı is both distinguishing and uniting. Also John
xiv. 23, â€oeIf a man love me, he will keep my words: and my Father will love
him, and we will come unto him, and make our abode with him.â€ı It is in this
communion wherein Father and Son do make their abode with the soul.
Sometimes the Son only is spoken of, as to this purpose. 1 Cor. i. 9, â€oeGod
is faithful, by whom ye were called unto the fellowship of his Son Jesus
Christ our Lord.â€ı And, Rev. iii. 20, â€oeIf any man hear my voice, and open the
door, I will come in to him, and will sup with him, and he with me;â€ı — of
which place afterward.
Sometimes the Spirit alone is mentioned. 2 Cor. xiii. 14, â€oeThe grace of the
Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost
be with you all.â€ı This distinct communion, then, of the saints with the
Father, Son, and Spirit, is very plain in the Scripture; but yet it may
admit of farther demonstration. Only this caution I must lay in
beforehand:— whatever is affirmed in the pursuit of this truth, it is done
with relation to the explanation ensuing, in the beginning of the next
chapter.
The way and means, then, on the part of the saints, whereby in Christ they
enjoy communion with God, are all the spiritual and holy actings [19] and
outgoings of their souls in those graces, and by those ways, wherein both
the moral and instituted worship of God doth consist. Faith, love, trust,
joy, etc., are the natural or moral worship of God, whereby those in whom
they are have communion with him. Now, these are either immediately acted on
God, and not tied to any ways or means outwardly manifesting themselves; or
else they are farther drawn forth, in solemn prayer and praises, according
unto that way which he hath appointed. That the Scripture doth distinctly
assign all these unto the Father, Son, and Spirit, — manifesting that the
saints do, in all of them, both as they are purely and nakedly moral, and as
farther clothed with instituted worship, respect each person respectively,
— is that which, to give light to the assertion in hand, I shall farther
declare by particular instances:—
1. For the Father. Faith, love, obedience, etc., are peculiarly and
distinctly yielded by the saints unto him; and he is peculiarly manifested
in those ways as acting peculiarly towards them: which should draw them
forth and stir them up thereunto. He gives testimony unto, and beareth
witness of, his Son, 1 John v. 9, â€oeThis is the witness of God which he hath
testified of his Son.â€ı In his bearing witness he is an object of belief.
When he gives testimony (which he doth as the Father, because he doth it of
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the Son) he is to he received in it by faith. And this is affirmed, verse
10, â€oeHe that believeth on the Son of God, hath the witness in himself.â€ı To
believe on the Son of God in this place, is to receive the Lord Christ as
the Son, the Son given unto us, [20] for all the ends of the Father’s love,
upon the credit of the Father’s testimony; and, therefore, therein is faith
immediately acted on the Father. So it follows in the next words, â€oehe that
believeth not Godâ€ı (that is, the Father, who bears witness to the Son) â€oehath
made him a liar.â€ı â€oeYe believe in God,â€ı saith our Saviour, John xiv. 1; that
is, the Father as such, for he adds, â€oeBelieve also in me;â€ı or, â€oeBelieve you
in God; believe also in me.â€ı God, as the prima Veritas, upon whose authority
is founded, and whereunto all divine faith is ultimately resolved, is not to
be considered hupostatikÅı s, as peculiarly expressive of any person, but
oudiÅı dÅı s, comprehending the whole Deity; which undividedly is the prime
object thereof. But in this particular it is the testimony and authority of
the Father (as such) therein, of which we speak, and whereupon faith is
distinctly fixed on him; — which, if it were not so, the Son could not add,
â€oeBelieve also in me.â€ı
The like also is said of love. 1 John ii. 15, â€oeIf any man love the world,
the love of the Father is not in him;â€ı that is, the love which we bear to
him, not that which we receive from him. The Father is here placed as the
object of our love, in opposition to the world, which takes up our
affections hē agapē tou Patros. The Father denotes the matter and object,
not the efficient cause, of the love inquired after. And this love of him as
a Father is that which he calls his â€oehonour,â€ı Mal. i. 6.
Farther: these graces as acted in prayer and praises, and as clothed with
instituted worship, are peculiarly directed unto him. â€oeYe call on the
Father,â€ı 1 Pet. i. 17. Eph. iii. 14, 15, â€oeFor this cause I bow my knees unto
the Father of our Lord Jesus Christ, of whom the whole family in heaven and
earth is named.â€ı Bowing the knee compriseth the whole worship of God, both
that which is moral, in the universal obedience he requireth, and those
peculiar ways of carrying it on which are by him appointed, Isa. xlv. 23,
â€oeUnto me,â€ı saith the Lord, â€oeevery knee shall bow, every tongue shall
swear.â€ı Which, verses 24, 25, he declareth to consist in their acknowledging
of him for righteousness and strength. Yea, it seems sometimes to comprehend
the orderly subjection of the whole creation unto his sovereignty. [21] In
this place of the apostle it hath a far more restrained acceptation, and is
but a figurative expression of prayer, taken from the most expressive bodily
posture to be used in that duty. This he farther manifests, Eph. iii. 16,
17, declaring at large what his aim was, and whereabout his thoughts were
exercised, in that bowing of his knees. The workings, then, of the Spirit of
grace in that duty are distinctly directed to the Father as such, as the
fountain of the Deity, and of all good things in Christ, — as the â€oeFather of
our Lord Jesus Christ.â€ı And therefore the same apostle doth, in another
place, expressly conjoin, and yet as expressly distinguish, the Father and
the Son in directing his supplications, 1 Thess. iii. 11, â€oeGod himself even
our Father, and our Lord Jesus Christ, direct our way unto you.â€ı The like
precedent, also, have you of thanksgiving, Eph. i. 3, 4, â€oeBlessed be the God
and Father of our Lord Jesus Christ,â€ı etc. I shall not add those very many
places wherein the several particulars [22] that do concur unto that whole
divine worship (not to be communicated unto any, by nature not God, without
idolatry) wherein the saints do hold communion with God, are distinctly
directed to the person of the Father.
2. It is so also in reference unto the Son. John xiv. 1, â€oeYe believe in
God,â€ı saith Christ, â€oebelieve also in me;â€ı — â€oeBelieve also, act faith
distinctly on me; faith divine, supernatural, — that faith whereby you
believe in God, that is, the Father. There is a believing of Christ, namely,
that he is the Son of God, the Saviour of the world. That is that whose
neglect our Saviour so threatened unto the Pharisees, John viii. 24, â€oeIf ye
believe not that I am he, ye shall die in your sins.â€ı In this sense faith is
not immediately fixed on the Son, being only an owning of him (that is, the
Christ to be the Son), by closing with the testimony of the Father
concerning him. But there is also a believing on him, called â€oeBelieving on
the name of the Son of God,â€ı 1 John v. 13; so also John ix. 36; — yea, the
distinct affixing of faith, affiance, and confidence on the Lord Jesus
Christ the Son of God, as the Son of God, is most frequently pressed. John
iii. 16, â€oeGodâ€ı (that is, the Father) â€oeso loved the world, … that whosoever
believeth in himâ€ı (that is, the Son) â€oeshould not perish.â€ı The Son, who is
given of the Father, is believed on. â€oeHe that believeth on him is not
condemned,â€ı verse 18. â€oeHe that believeth on the Son hath everlasting
life,â€ı verse 36. â€oeThis is the work of God, that ye believe on him whom he
hath sent,â€ı John vi. 29, 40; 1 John v. 10. The foundation of the whole is
laid, John v. 23, â€oeThat all men should honour the Son, even as they honour
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the Father. He that honoureth not the Son honoureth not the Father which
hath sent him.â€ı But of this honour and worship of the Son I have treated at
large elsewhere; [23] and shall not in general insist upon it again. For
love, I shall only add that solemn apostolical benediction, Eph. vi. 24,
â€oeGrace be with all them that love our Lord Jesus Christ in sincerity,â€ı —
that is, with divine love, the love of religious worship; which is the only
incorrupt love of the Lord Jesus.
Farther: that faith, hope, and love, acting themselves in all manner of
obedience and appointed worship, are peculiarly due from the saints, [24]
and distinctly directed unto the Son, is abundantly manifest from that
solemn doxology, Rev. i. 5, 6, â€oeUnto him that loved us, and washed us from
our sins in his own blood, and hath made us kings and priests unto God and
his Father; to him be glory and dominion for ever and ever. Amen.â€ı Which yet
is set forth with more glory, chap. v. 8, â€oeThe four living creatures, and
the four and twenty elders fell down before the Lamb, having every one of
them harps, and golden vials full of odours, which are the prayers of
saints:â€ı and verses 13, 14, â€oeEvery creature which is in heaven, and on the
earth, and under the earth, and such as are in the sea, and all that are in
them, heard I saying, blessing, and honour, and glory, and power, be unto
him that sitteth upon the throne, and unto the Lamb for ever and ever.â€ı The
Father and the Son (he that sits upon the throne, and the Lamb) are held out
jointly, yet distinctly, as the adequate object of all divine worship and
honour, for ever and ever. And therefore Stephen, in his solemn dying
invocation, fixeth his faith and hope distinctly on him, Acts vii. 59, 60,
â€oeLord Jesus, receive my spirit;â€ı and, â€oeLord, lay not this sin to their
charge;â€ı — for he knew that the Son of man had power to forgive sins also.
And this worship of the Lord Jesus, the apostle makes the discriminating
character of the saints, 1 Cor. i. 2, â€oeWith all,â€ı saith he, â€oethat in every
place call upon the name of Jesus Christ our Lord, both theirs and ours;â€ı
that is, with all the saints of God. And invocation generally comprises the
whole worship of God. [25] This, then, is the due of our Mediator, though as
God, as the Son, — not as Mediator.
3. Thus also is it in reference unto the Holy Spirit of grace. The closing
of the great sin of unbelief [26] is still described as an opposition unto,
and a resisting of that Holy Spirit. And you have distinct mention of the
love of the Spirit, Rom. xv. 30. The apostle also peculiarly directs his
supplication to him in that solemn benediction, 2 Cor. xiii. 14, â€oeThe grace
of the Lord Jesus Christ, and the love of God, and the communion of the Holy
Ghost, be with you all.â€ı And such benedictions are originally supplications.
He is likewise entitled unto all instituted worship, from the appointment of
the administration of baptism in his name, Matt. xxviii. 19. Of which things
more afterward.
Now, of the things which have been delivered this is the sum:— there is no
grace whereby our souls go forth unto God, no act of divine worship yielded
unto him, duty or obedience performed, but they are distinctly directed unto
Father, Son, and Spirit. Now, by these and such like ways as these, do we
hold communion with God; and therefore we have that communion distinctly, as
hath been described.
This also may farther appear, if we consider how distinctly the persons of
the Deity are revealed to act in the communication of those good things,
wherein the saints have communion with God. [27] As all the spiritual
ascendings of their souls are assigned unto them respectively, so all their
internal receiving of the communications of God unto them are held out in
such a distribution as points at distinct rises and fountains (though not of
being in themselves, yet) of dispensations unto us. Now this is declared two
ways:—
(1.) When the same thing is, at the same time, ascribed jointly and yet
distinctly to all the persons in the Deity, and respectively to each of
them. So are grace and peace, Rev. i. 4, 5, â€oeGrace be unto you, and peace,
from him which is, and which was, and which is to come; and from the seven
Spirits which are before his throne; and from Jesus Christ, who is the
faithful witness,â€ı etc. The seven Spirits before the throne, are the Holy
Spirit of God, considered as the perfect fountain of every perfect gift and
dispensation. All are here joined together, and yet all mentioned as
distinguished in their communication of grace and peace unto the saints.
â€oeGrace and peace be unto you, from the Father, and from,â€ı etc.
(2.) When the same thing is attributed severally and singly unto each
person. There is, indeed, no gracious influence from above, no illapse of
light, life, love, or grace upon our hearts, but proceedeth in such a
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dispensation. I shall give only one instance, which is very comprehensive,
and may be thought to comprise all other particulars; and this is teaching.
The teaching of God is the real communication of all and every particular
emanation from himself unto the saints whereof they are made partakers. That
promise, â€oeThey shall be all taught of God,â€ı inwraps in itself the whole
mystery of grace, as to its actual dispensation unto us, so far as we may be
made real possessors of it. Now this is assigned, —
[1.] Unto the Father. The accomplishment of that promise is peculiarly
referred to him, John vi. 45, â€oeIt is written in the prophets, And they shall
be all taught of God. Every man therefore that hath heard, and hath learned
of the Father, comes unto me.â€ı This teaching, whereby we are translated from
death unto life, brought unto Christ, unto a participation of life and love
in him, — it is of and from the Father: him we hear, of him we learn, [28]
by him are we brought unto union and communion with the Lord Jesus. This is
his drawing us, his begetting us anew of his own will, by his Spirit; and in
which work he employs the ministers of the gospel, Acts xxvi. 17, 18.
[2.] Unto the Son. The Father proclaims him from heaven to be the great
teacher, in that solemn charge to hear him, which came once [and] again from
the excellent glory: â€oeThis is my beloved Son; hear him.â€ı The whole of his
prophetical, and no small part of his kingly office, consists in this
teaching; herein is he said to draw men unto him, as the Father is said to
do in his teaching, John xii. 32; which he doth with such efficacy, that
â€oethe dead hear his voice and live.â€ı [29] The teaching of the Son is a
life-giving, a spirit-breathing teaching; — an effectual influence of light,
whereby he shines into darkness; a communication of life, quickening the
dead; an opening of blind eyes, and changing of hard hearts; a pouring out
of the Spirit, with all the fruits thereof. Hence he claims it as his
privilege to be the sole master, Matt. xxiii. 10, â€oeOne is your Master, even
Christ.â€ı
[3.] To the Spirit. John xiv. 26, â€oeThe Comforter, he shall teach you all
things.â€ı â€oeBut the anointing which ye have received,â€ı saith the apostle,
â€oeabideth in you, and ye need not that any man teach you: but as the same
anointing teacheth you of all things, and is truth, and is no lie, and even
as it hath taught you, ye shall abide in him,â€ı 1 John ii. 27. That teaching
unction which is not only true, but truth itself, is only the Holy Spirit of
God: so that he teacheth also; being given unto us â€oethat we might know the
things that are freely given to us of God,â€ı 1 Cor. ii. 12. I have chosen
this special instance because, as I told you, it is comprehensive, and
comprises in itself most of the particulars that might be annumerated, —
quickening, preserving, etc.
This, then, farther drives on the truth that lies under demonstration; there
being such a distinct communication of grace from the several persons of the
Deity, the saints must needs have distinct communion with them.
It remaineth only to intimate, in a word, wherein this distinction lies, and
what is the ground thereof. Now, this is, that the Father doth it by the way
of original authority; the Son by the way of communicating from a purchased
treasury; the Holy Spirit by the way of immediate efficacy.
1st. The Father communicates all grace by the way of original authority: He
quickeneth whom he will, John v. 21. â€oeOf his own will begat he us,â€ı James i.
18. Life-giving power is, in respect of original authority, invested in the
Father by the way of eminency; and therefore, in sending of the quickening
Spirit, Christ is said to do it from the Father, or the Father himself to do
it. â€oeBut the Comforter, which is the Holy Ghost, whom the Father will
send,â€ı John xiv. 26. â€oeBut when the Comforter is come, whom I will send unto
you from the Father,â€ı John xv. 26; — though he be also said to send him
himself, on another account, John xvi. 7.
2dly. The Son, by the way of making out a purchased treasury: â€oeOf his
fulness have all we received, and grace for grace,â€ı John i. 16. And whence
is this fulness? â€oeIt pleased the Father that in him should all fulness
dwell,â€ı Col. i. 19. And upon what account he hath the dispensation of that
fulness to him committed you may see, Phil. ii. 8–11. â€oeWhen thou shalt make
his soul an offering for sin, he shall prolong his days, and the pleasure of
the Lord shall prosper in his hand. He shall see of the travail of his soul,
and shall be satisfied: by his knowledge shall my righteous servant justify
many; for he shall bear their iniquities,â€ı Isa. liii. 10, 11. And with this
fulness he hath also authority for the communication of it, John v. 25–27;
Matt. xxviii. 18.
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3dly. The Spirit doth it by the way of immediate efficacy, Rom. viii. 11,
â€oeBut if the Spirit of him that raised up Jesus from the dead dwell in you,
he that raised up Christ from the dead shall also quicken your mortal bodies
by his Spirit that dwelleth in you.â€ı Here are all three comprised, with
their distinct concurrence unto our quickening. Here is the Father’s
authoritative quickening, — â€oeHe raised Christ from the dead, and he shall
quicken you;â€ı and the Son’s mediatory quickening, — for it is done in â€oethe
death of Christ;â€ı and the Spirit’s immediate efficacy, — â€oeHe shall do it by
the Spirit that dwelleth in you.â€ı He that desires to see this whole matter
farther explained, may consult what I have elsewhere written on this
subject. And thus is the distinct communion whereof we treat both proved and
demonstrated.
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